Shaykh Husayn bin ‘Abdul-Azeez Aal ash-Shaykh (Imaam and Khateeb of Masjid an-Nabawi, Madeenah, and also the Judge of the large Law Court in Madeenah) was asked on 5th Rabee al-Awwal 1422, during the QSS Conference held in Chicago, Illinois, the following question:
“Respected Shaykh – may Allah reward you – what is your view on the fatwa which was issued by the Permanent Committee concerning the two books by Shaykh ‘Alee [bin Hasan al-Halabee], “at-Tahdheer” and “Saihatu Nadhir”, that they call to the madhhab of Irjaa in that action is not a condition for the perfection of Emaan, while bearing in mind that this book does not even contain any research into this matter of shart sihhah, or shart kamaal? Also has the Committee read the books of Shaykh Alee or has it sufficed with the views and studies of other people? May Allah reward you.”
The Shaykh answered: “Firstly O brothers! Shaykh ‘Alee and the other Shaykh’s (of the Committee – Lajna) are in unity and conformity. And Shaykh ‘Alee is a senior and elder brother, who is from the generality of Mashaayikh (himself) – from those who actually issued the verdict itself. And he knows them and they know him, and there exists love between him and them. And Shaykh ‘Alee has been given – and to Allaah is all the praise – such knowledge and insight (baseerah) that allows him to actually deal with this knowledge-based matter that is between him and the Mashaayikh – and the truth of this matter is in the process of being clarified.
As for Shaykh Alee and his Shaykh, Shaykh al-Albaanee, then they are those who are upon the manhaj of the Sunnah, and no one doubts about them, that they are upon an acceptable and pleasing manhaj – and all praise is due to Allaah. And Shaykh ‘Alee is amongst those who defend the manhaj of Ahlus-Sunnah wal-Jamaa’ah – all praise is due to Allaah. The fatwa did not state that the Shaykh is Murji’ah – Allaah forbid that it should state such a thing. Rather, it opposes Shaykh ‘Alee concerning what is in the book (of Shaykh Alee), and also contests with him concerning this matter.
And as for others who wish to extract from the contents of this fatwa that it necessitates the judgement upon Shaykh ‘Alee that he is a Murji’ah. For this I have not understood from it, and I also think that my brothers (the Mashaayikh) do not understand this either. And this (i.e. the fatwa) does not change or oppose what there is between Shaykh ‘Alee and the Mashaayikh (i.e. of love and respect). For they (the Mashaayikh of the Committee) respect him and revere him.
And Shaykh ‘Alee has written a knowledge-based reply to them “al-Ajwibat al-Mutalaa’imah ‘alaa Fatwaa al-Lajnah ad-Daa’imah”, in accordance with what the Salaf of this Ummah are upon, in that there is no one amongst us except that he is one who takes or who gives, and everyone’s saying can be accepted or rejected, except the occupant of this grave, meaning the Messenger of Allaah (sall-Allaahu ‘alayhi wa sallam) – as has been said by Imaam Maalik:
In all of speech is what can be accepted and what can be rejected, save what is from the Messenger
And I consider that Shaykh ‘Alee will agree with me that the Committee did not say – as is often claimed about him (i.e. Shaykh ‘Alee) that Shaykh ‘Alee is a Murji’ah! Never! They did not say this. They only contested what is in the book! And is this type of contestation between the Salaf for anything but for the love for knowing the Sunnah, and to safeguard it? Rather, this dispute is only about a small part of the whole of the book.
The respected Shaykh ‘Abdul-Azeez Aal ash-Shaykh is amongst those who loves Shaykh ‘Alee – and I know this – and he respects him and also supplicates for him, and even after Shaykh ‘Alee met the respected Shaykh.
As for when others take this fatwa and then rejoice with it – in that which is for them – and they do not take that from it which is against them, then this is the way of Ahlul-Bid’ah.”